Islam arose in the seventh century in the desert of Arabia where animals were
the main source of transportation as well as nourishment. It was a primitive and
mainly meat-eating society and the general treatment of animals was harsh. The
Arabs of that time counted their wealth in the number of animals owned, and
their way to have a celebration, feasting or showing hospitality was to
slaughter an animal. Naturally, it would have been completely impossible to
prohibit the consumption of meat in that society at that time. The next best
thing was to encourage the gentle and considerate treatment of animals and to
provide philosophical underpinnings for the elimination of all cruelty and
mistreatment of animals, so at some future time consumption of meat could be
eliminated.

The following two verses of the Qur’an declare the status of animals on this
earth as similar to that of humans, both in their spiritual connection to God
and in their stature as social communities. They are also described as returning
to God just like us. The question of the animals having souls is also answered
in the affirmative.

“See you not that it is God Whose praises all beings in the heavens and on
earth celebrate, and also the birds with wings outspread? Each one knows its
own mode of prayer and praise, and God knows well all that they do." (Qur’an,
24:41)

"There is not an animal that lives on the earth, nor a being that flies on
its wings, but forms part of communities like you. …and they all shall be
gathered to their Lord in the end." (Qur’an, 6:38)

The creation of mankind and animals is also described from the same source,
and they are all described together:

“And God has created all living things from water. Of them there are some
that creep on their bellies, some that walk on two legs, and some that walk on
four.” (Qur’an, 24:45)

Another very interesting example in the Qur’an is the use of the word “Wahy”
(inspiration) for the members of the animal kingdom in the same manner as for
the prophets of God. (Qur’an, 16:68) The use of that word suggests raising the
status of animals as beings closer to the Divine in their psychological and
spiritual aspects than most of the ordinary humans.

It is an established principle in Islam that the status of the human race as
God’s khalifa or representative on this earth places on them the responsibility
as protectors of all God’s creatures and their habitats, and human-beings are
answerable to God for all their actions in respect to the animals.

A conclusion drawn from the life of the Prophet is very clearly stated in
this manner: "A good deed done to an animal is as good as doing good to a
human being; while an act of cruelty to a beast is as bad as an act of cruelty
to human beings," and "Kindness to animals was promised by rewards in Life
Hereafter" (Mishkat al-Masabih; Book 6; Chapter 7, 8:178). (Note: Mishkat is
considered to be a somewhat authentic ancient text about the life of the
Prophet. This reference has been quoted from a source on the internet and
although I have not personally checked the original reference because of time
constraints, yet I believe the gist of the statement is accurate. Riaz Malik)

There are numerous anecdotes and authentic stories about Prophet Muhammad
reprimanding people for harsh treatment of animals, and here are presented a
very small number to clarify his attitude towards animals.

He reprimanded his wife Ayesha for pulling her horse’s bridle abruptly and
in a rough manner and making the horse uncomfortable.

He forbade the beating and branding of animals in general and especially on
their faces or sensitive spots. On seeing a donkey branded on its face, he
cursed whoever had done it.

The Arabs used to cut off the fatty tails from their live sheep and fatty
humps from their camels and consume them. He prohibited strongly all such
practices, and pronounced any part of the animal removed when it is alive as
carrion and haram or forbidden.

He instructed people to have their knives very sharp so that the animal’s
agony was not prolonged at the time of its slaughter. In addition, he
instructed them not to inflict psychological cruelty on animals by sharpening
their knives in their presence or killing an animal in the presence of
another.

One other principle derived from his teachings is the religious edict issued
by many scholars that if an animal has been maltreated or mutilated during any
stage of its life and has not been given proper care then it is not permissible
for slaughter, and its meat is not halal (or kosher).

Another important example is during Hajj pilgrimage, the Muslims are required
to consecrate themselves by wearing Ihram (a special garb of two unstitched
cotton sheets. During this period of consecration they are completely forbidden
from harming any creatures or any wildlife. They are not allowed to pick any
flowers, break any branches of trees or shrubs, kill any animals of any kind,
even scorpions or snakes, because all animals are in the protection of God. The
ban is even more stringent in terms of the wild-life, because they are
considered the property of God, and harming them requires expiation by the
individual and making an offering from his own possessions.

Unfortunately, like the majority of the followers of most religions, Muslims
have ignored the ethical and moral teachings of their faith and continued their
unethical and immoral practices in all respects, especially dealing with
animals. One unfortunate example is the slaughter of more than 20 million
animals (a very conservative estimate) sacrificed in the name of God every year
at the occasion of Eid al-Adha. The Qur’an does not sanction this slaughter. We
need to work dedicatedly to have this practice abolished. I will deal with this
problem in some detail in the next issue of the Humane Religion.

Riaz Malik is a scholar of Islam, with advanced degrees in Islamic Studies
from Lahore, Pakistan and Cambridge, England, and the organizer and president of
Mercy for All, Inc. The specifically stated purpose of Mercy for All is to work
for the abolition of animal sacrifice. He can be reached by email at:
riazmalik@hotmail.com